Professional Documents
Culture Documents
By
Shaykh of Islam
Shaykh Ibrahim Niasse
***
Translation and Commentary
By
CHIEF IMAM OF MEDINA KAOLACK SENEGAL
[We are now in the process of rebuilding all of our pages and links on this site. We hope to still
have our links to our Appendixs and Arabic pages.]
Bismi-llahir Rahmanir Raheem.
In the name of God, The Beneficent, The Merciful.
The following pages are from the book "Spirit of Good Morals" written by Shaykh ul
Islam Al Hajj Shaykh Ibrahim Niasse. Copies of the book are sold out at the moment.
Insha-llah, we are now trying to put the whole book in this space so it can be read
online, but the pages may not be the same size as the book that is being sold.
The English translation and commentary will be first, followed by verses of the Arabic
poem, the Appendix, and its matching Arabic text.
The complete Original Arabic Text of the Poem "Ruh ul Adab" (Spirit of Good Morals)
follows the English translation and commentary that was written by his grandson
Shaykh Hassan Aliyyu Cisse.
Al Hamdu li-llah, We ask our readers to please buy the book when it is printed again or
donate money to help continue in this work.
***
This book originated in the year 1920 as a one hundred and twenty one
verse poem written in the Arabic language, in praise of Allah (God),
Glorified is He, and in commemoration of His Holy Prophet Muhammad
(SAWS), named "Spirit of Good Morals". It was written by Shaykh of
Islam Al-Hajj Ibrahim ibn Al-Hajj Abdullah Niasse, as advice to the
"People of Tariqa", the Tijaniyya Brotherhood in particular, and to
humanity at large.
Since that time it has been translated into English by his grandson
Shaykh Hassan Aliyyu Cisse, the Chief Imam of Shaykh Ibrahim
Niasse Mosque (pictured on the front). Most recently, Shaykh Hassan
Cisse has added verses from Al-Quran, narrations of the Prophet
(SAWS), and his own commentary which relate to the poetic verses of
the advice. May Allah accept.
"Sufism is a spiritual clinic with doctors who have knowledge of
attending to ailments of the soul. For a sick patient who requires cure
and doses of medicine from the clinic, there is the need for him to
make declaration of his sickness and acceptance of patient hood.
In taking Tariqa, one should be aware that Tariqa is a commitment and
the beginning of an endless journey. Shaykh Ibrahim here advises that
for one to profit in this journey, he should at all times seek
righteousness."
***
SPIRIT OF GOOD MORALS
By
Shaykh of Islam
Shaykh Ibrahim Niasse
Translation and Commentary
By
CHIEF IMAM OF MEDINA KAOLACK SENEGAL
Shaykh Hassan Cisse
Second Edition
Compiled & Edited
By
Alh. Abdul Hakim Halim
Published by
THE AFRICAN AMERICAN ISLAMIC INSTITUTE
Shaykh Hassan Ali Cisse Founder, Shaykh Tijani Ali Cisse Chairman,
Tijaniyya.............................5
Taking Tariqa................................14
Conditions of taking Tariqa Tijaniyya........17
Discipline during Wird.......................19
Good Manners (piety).........................19
The Mind.....................................22
...73
Repentance...................................73
Night Vigil..................................76
Friendship and Companionship.................78
The Hereafter................................79
Salatul Fatih................................82
Other forms of worship that Wipe Sins........91
Conclusion...................................97
Appendix.....................................101
Preface
(Page i)
The subject of this discussion, Shaykh al-Islam Al-Hajj Ibrahim Niasse, was
a knowledgeable and talented individual and the possessor of many gifts
from Allah, the Almighty. But, if we were limited to describing the Shaykh in
one word, we would definitely say that the Shaykh was a Muslim throughout
his life, in every time, place, and situation. Most assuredly, he was a Muslim
doing his best to follow in the footsteps of the Prophet, peace and blessings
of Allah be upon him. He mentioned in one of his poems,
"If I am asked what is your Madhhab, and who is your beloved, I will definitely
answer that the Prophet (SAWS) is."
Early in his life, Sh. Ibrahim joined the Tariqa Tijaniyya which is a tariqa based
purely on the Qur`an and Hadith. And if we are herein to describe the Tariqa in one
word, again we will say that it is simply to rule oneself according to the teaching of
Qur`an and the teaching of the Prophet (SAWS). The Tariqa Tijaniyya was founded
by Shaykh Ahmad Al-Tijani, may Allah be pleased with him, who lived from 1737
to 1815.
The Tariqa was passed on to Sh. Al-Tijani directly from the Prophet (SAWS). It
should be noted that to see the Prophet after his death is not impossible. Up to this
day, virtuous Muslims are still seeing him and meeting him. In a hadith reported in
Bukhari, the Prophet (SAWS) said,
"Whoever sees me in a dream has seen me in reality because Shaytan cannot
take my form."
And in another report he said,
"Whoever sees me in a dream will see me".
Therefore, we should know that to see the Prophet (SAWS) today is not impossible,
that Allah provided this gift for His beloved and righteous servants.
(Page ii)
Since Sh. Al-Tijani passed, many of the Ulama of the Tariqa have come and
performed their duty in propagating Islam and expanding the Tariqa, such as
Sh. Umaru Futi, Sh. Muhammad Al-Hafiz Al-Tijani, a Mauritanian Shaykh
who brought the Tariqa to West Africa for the first time, Sh. Al-Hajj Abdullahi
Niasse, the father of Sh. Ibrahim, and Sh. Al-Hajj Malik Sy. People who were
contemporaries of these great leaders respected them as eminent Ulama
and whoever met them or read their writings also considered them to be
highly knowledgeable.
In time, the responsibility of leadership passed to the hand of Sh. Ibrahim
Niasse who was to play an even greater role in spreading Islam and the
Tariqa in that area of the world. Indeed, he has achieved accomplishments
in this field that have no parallel in the history of West Africa. To this day,
contemporaries bear witness to his achievements, whether they were with
him or against him.
The Tariqa Tijaniyya was a major motivating force in the life of Sh. Ibrahim.
As was mentioned earlier, it is based on Qur`an and Hadith, and the wellknown hadith which appears translated below best capsules the intent,
substance, and developmental thrust of the Tariqa Tijaniyya:
On the authority of `Umar (may Allah be pleased with him), who said: "One
day while we were sitting with the Messenger of Allah (may the blessings
and peace of Allah be upon him) there appeared before us a man whose
clothes were exceedingly white and whose hair was exceedingly black; no
signs of journeying were to be seen on him and none of us knew him. He
walked up and sat down by the Prophet (SAWS). Resting his knees against
his and placing the palms of his hands on his thighs, he said: 'O
Muhammad, tell me about Islam.' The Messenger of Allah
(Page iii)
(SAWS) said: 'Islam is to testify that there is no god but Allah and
Muhammad is the Messenger of Allah, to perform the Prayers, to pay the
Zakat, to fast in Ramadan, and to make the Pilgrimage to the House if you
are able to do so'. He said: 'You have spoken rightly.' He said: 'Tell me about
Iman.' He said: 'It is to believe in Allah, His Angels, His Books, His
Messengers, and the Last Day, and to believe in Divine Destiny, both the
good and the evil thereof.' He said: 'You have spoken rightly.' He said: 'Tell
me about Ihsan.' He said: 'It is to worship Allah as though you are seeing
Him, and while you see Him not yet truly He sees you.' He said: 'Then tell
me about the Hour.' He said: 'The one 'Then tell me about its signs.' He said:
'That the slave girl will give birth to her mistress and you will see the
barefooted, naked, destitute herdsmen competing in constructing lofty
buildings.' Then he took himself off and I stayed for a time. Then he said: 'O
`Umar, do you know who the questioner was?' I said: 'Allah and His
Messenger know best.' He said: 'It was Gabriel (AS), who came to teach you
your religion.'" It was related by Muslim.
It should be obvious from this Hadith that a human being has greater needs
than an animal. In the same way he needs food for his body, he also needs
to feed his spirit; and the best food for the spirit is the Remembrance of
Allah. Zikr provides the direct link between the servant and Allah. Surely
(3) And the third point is Salatal `ala Nabi, the offering of prayers upon the
Prophet (SAWS). Allah ordered the community, the believers, to offer
prayers upon the Prophet after He has himself done this together with His
angels, (Sura Ahzab (33), v. 56). Moreover, the Prophet (SAWS) said in the
Hadith, "Whoever offers one prayer upon me, Allah will offer ten upon him."
In another report, "Whoever offers one prayer on me, Allah will offer ten on
him; if he makes it ten, Allah will make it one hundred for him; if he makes it
one hundred, Allah will make it one thousand for him; if he makes it a
thousand, he will enter Paradise shoulder-to-shoulder together with me."
So these are the principles and some of the bases of support for the Zikr of
the Tariqa Tijaniyya. It is solely derived from Qur`an and Hadith. In the final
analysis, we are Muslims looking for the Truth, and wherever we see the
Truth, we shall follow.
so highly regarded
(Page 2)
that on his return, he was too much of a force to be left for granted. He
continuously devoted his time to revive the traditions of the Noble Prophet
(SAWS) and fight against innovations both in his home town Tabai, and his
country Senegal. This led the colonial masters to make life difficult for him.
They insisted that he restrict his preaching and surrender his children for
western education. To this Al-Hajj Abdullahi vehemently objected, describing
it as an evil plot against Islam. He therefore migrated to Gambia with his
family where he remained for ten years. Within this period, tens of thousands
of students migrated to him. In the tenth year of his hijra, he traveled to Fez
in Morocco to visit the tomb of Shaykh Ahmad Tijani, the renowned and
celebrated leader of all Saints of Allah. During this journey, he received
recognition from the great Sufis of Fez. From them he obtained certifications
and rare collections of Islamic books, including the original copy of the
Jawharat-ul-Ma`ani that was in the custody of Shaykh Ahmad Tijani for at
least sixteen years and later on with his descendants. On his return he
passed through his country, where he was so well received that the colonial
government requested him to settle in Kaolack. He agreed to this request
but with conditions that he shall be allowed to preach and teach the Qur`an,
build mosques, and carryout his farming activities. The colonial masters
agreed to these conditions, which led to his staying in Kaolack. The first
thing he did in Kaolack was to build a mosque, then a living house. This
mosque was the first mosque in the whole of Kaolack. There are today over
fifty mosques.
Al-Hajj Abdullahi remained in Kaolack. There he received students and
scholars from all over the world seeking knowledge of the Qur`an, Islamic
knowledge, and
(Page 3)
the Sufi way of life. He spent days and nights continuously (except the times of
salat) teaching, preaching, and writing.
He taught the commentaries of the Qur`an over a hundred times and wrote
commentaries on the Qur`an, Hadith, and innumerable texts of prominent Islamic
books. Al-Hajj Abdullahi left this world in the year 1340 A.H., equivalent to the
year 1920. On this several poets have written, among whom is Muhammad
Abdullahi Al-Alawi who wrote thus:
(In the year of the sun was the sun Eclipsed,
The sun of piety, knowledge and divinity.)
(The establisher of the path of Tijaniyya,
The reviver of the traditions of the
Choicest of Adnan.)
The Prophet (SAWS) has also said: "Your sickness is your sin and its
remedy is to always seek for forgiveness."
(Page 7)
Allah has said in the Qur`an 8:33
"And it is not for Allah to punish them as long as you are within them Nor will
Allah punish them as long as they continuously seek forgiveness."
The above verse shows that the Muslim community has assurance of safety
from the wrath of Allah in two ways. One is if the Prophet (SAWS) is in their
midst and the second is if they continuously seek forgiveness. If we then
look carefully, only the second option is open to the Muslim community in the
present circumstance. In a Divine Hadith that is pure, Allah says:
"All of you commit sins always, but I forgive all sins,"
Since none are infallible but Allah (SWT) and His Apostle (SAWS), the first
act enjoined by Shaykh Ahmad Tijani as he calls to the path of the Prophet
(SAWS) is that the Muslim should return to Allah by realizing his wrong
doings and saying the forgiveness formula "Astaghfiru-llah." This is the first
thing enjoined by the Tijaniyya tariqa on his disciples.
ii) SALAT-`ALA-NABIYY: This is the second article of the tariqa and it
means, to offer prayers on the beloved Prophet (SAWS). Anyone who
exercises his thinking faculty very well knows that the Prophet (SAWS) does
not need our prayers, not even in the least. For Allah, Glorious is His Name,
has completed His blessings and favors upon him and made him a Mercy to
the universe. Allah says in the Qur`an 93:5
"And soon shall you be given by your Lord (favors of such magnitude) that you
will be pleased"
(Page 8)
and in Qur`an 48:2 Allah says:
"And He shall complete His favors on you and guide you on the straight path".
And Allah said in Qur`an 5:4
"Today have I perfected for you, your religion and completed my favor upon
you and pleased to have Islam as your chosen religion."
Besides these, the Prophet (SAWS) himself said: "I am the distributor while
Allah is the One that Gives".
Contemplating on the above verse, we find that not only has the Prophet
(SAWS) acquired all favors from Allah, but any other favor that is due to any
other creation passes through him for distribution. What can then the
creation ask, for he who distributes? If so.. Why then do we offer prayers on
the Prophet (SAWS)? We do this only to multiply our expectations from
Allah. It is just like a pauper who visits the king with a gift of a small piece of
bread so as to attract the sympathy and love of the king, thereby multiplying
his expectations. The king's gift in return is always far better than the
pauper's worthless gift. The Prophet (SAWS) said: "Anyone who makes one
salat (prayer) on me, Allah (SWT) makes ten for him. When he makes ten
for me, Allah (SWT) makes a hundred for him. When he makes a hundred
for me, Allah (SWT) makes a thousand for him and if he makes a thousand
for me, he shall be shoulder to shoulder with me at the gate of the paradise."
In another narration: "It will be written for him - safety from hypocrisy, safety
from hell-fire, and safety from punishment."
Who knows the value of one salat of Allah, not to mention ten or a hundred
or even one thousand!! To attempt to value this is to value the work of
Allah and
(Page 9)
its reward as compared to that of His servant. Indeed glory be to Allah
Who differs from His creatures in every respect, essence, nature or work.
Here therefore lies the secret and cornerstone of making salat (prayer) on
the Prophet (SAWS). One salat of Allah is more than enough to turn the hellfire into a frozen ice.
SALAT ON THE PROPHET (SAWS)? What a beautiful profession, that Allah
(SWT) and His angels partake alongside the faithful servants male and
female. Allah says in the Qur`an 33:56
"Verily Allah and His angels are sending blessings on the Prophet, Oh you
believers, send salats on him and salutations with all respect."
The second article of the Tariqa Tijaniyya is therefore a work in which Allah
(SWT) and His angels are participating, and for a poor servant of Allah this
makes it a finished affair.
(iii) ZIKR: LA ILAHA ILLA-LLAH; The third article with which Shaykh Ahmad
Tijani uses in calling people to the path of Allah is Zikr. This means
remembering Allah and His absolute existence day and night by saying: "La
ilaha illa-llah." Allah says in the Qur`an 2:152
"Remember Me, I will remember you, Be grateful to me and don't deny
(faith)".
Zikr is the only form of worship that is neither limited by amount, place or
time. For example, fasting is forbidden on Eid days. Prayers are forbidden
during sunrise and sunset and during menstrual periods. Recitations of
Qur`an are not normally permitted in salats during bowing and prostrations.
Likewise, Zakat and Hajj are limited to an amount and time of the year
In a Holy Hadith, Allah (SWT) told the Prophet (SAWS) "La ilaha illa-llah
is my fortress (protection), whoever enters my fortress is saved from
my punishment".
It is therefore abhorrent and disgusting for any Muslim to advise a fellow
Muslim not to say La ilaha illa-llah. Thus the tariqa that advises Muslims to
practice this is simply putting them on the path of the Prophet (SAWS) and
towards obedience of Allah (SWT).
The Tariqa Tijaniyya is an ocean of jewels and a treasure spot of satisfaction
that puts Muslims on the path of the Prophet (SAWS). First by cleansing
them of their faulty deeds using ISTIGHFAR, then by acquiring for them love
with the Creator by the salat on the Prophet (SAWS), and finally entering
them into paradise by the Zikr of La ilaha illa-llah. The Prophet (SAWS) has
said in a hadith of Ibn Hanbal: "The word La ilaha illa-llah does not leave any
sin, nor is any work better than it."
In a healthy hadith reported by Al-Baraz from Abu Sa`eed: "Whoever says
La ilaha illa-llah sincerely has entered Paradise." Note that in the above
hadith 'entering' is in the past tense, meaning that the person is already in
(Page 12)
Paradise. What more of (for) a disciple of Tariqa Tijaniyya that says this for
at least three hundred times a day?
The above three articles are what make up the litanies (Wird (*1), or
essential zikr) of Tijaniyya. But enemies of Islam have claimed that the
Tariqa Tijaniyya mentions names of their leaders in their litanies or make
Salatil Fatihi (*2) on other persons other than the Prophet (SAWS). These
are calculated-lies and evil-plan against Islam and its revivers. For there is
no Sufi order in which names of the Shaykhs are used in litanies. Shaykh
Ahmad Tijani (RA) in particular is a very pious Islamic reviver and grandson
of the Prophet (SAWS) who called Muslims to the path of the Prophet
(SAWS) by enjoining them on the aforementioned articles of the tariqa. This
effort of Shaykh is to save the Islamic community from the gloom of evil
plundering, a product of forgetfulness. Those who hearken to this call,
otherwise his students, became known and called Tijaniyya like other Sufi
orders. The Qadiriyya for example is after Imam Abdul Qadir Jilani and the
Shaziliyya after Imam Hassan Shazili, all of whom are grandsons of the
Prophet (SAWS).
The tariqas are neither sects nor madhhabs. If the above articles are the
basis for calling the Tariqa Tijaniyya a sect, then a sect of what? One should
ask. If it is a sect of seeking forgiveness from Allah, making prayers (salat)
upon the Prophet (SAWS) and proclaiming the kalima La ilaha illa-llah, then
one wonders what sect the critics are of and it becomes puzzling what Islam
is other than these.
Shaykh Ahmad Tijani himself was once asked, will false statements be
attributed to you after you? He replied, "yes" and to this reply he was asked,
what is the way out? He then remarked thus: "If you hear anything attributed
to me,
(Page 13)
then weigh it with the scale of Shari`at. If it conforms to the Shari`at accept it,
otherwise reject it."
Unfortunately, people making judgment about the Tijaniyya these days
neither have a scale to weigh nor have the knowledge of weighing. They
therefore make conclusions based on their whims and caprices rather than
the Qur`an and the Shari`at. Allah (SWT) says in the Qur`an 28:50
"Who is more lost than the one that follows wishful (heart) desires without any
guidance from Allah (SWT)."
In a similar respect, the excellent student of Shaykh Ahmad Tijani, in person
of the author, Shaykh Ibrahim Abdullahi Niasse of Kaolack re-echoes this
call and advises his followers to uphold the Shari`at and the Sunnah of the
Prophet (SAWS). The doing of all that has been enjoined by the tariqa is
ordered by Allah (SWT). Thus the tariqa is based on the Qur`an and the
Sunnah. The people of the TARIQA are true followers of the Qur`an and the
Sunnah.
(Page 14)
5. Continuously say the
Wird (Litanies) obligatory to this tariqa, By
this benefits are achieved
without doubt.
6. You will not profit by
taking this tariqa, Except you continuously
seek righteousness. C.4
C.4 Taking Tariqa
The question people usually ask is that, if tariqa is based on the Qur`an and
the Sunnah, why is there then the need for initiation?
Tariqa or Sufism is the last stage of worship, which is the position of seeking
righteousness, or IHSAN. Any important position of dignity is normally
assumed by initiation. Presidents of nations assume their seats with initiation
of swearing to pacts that they must uphold. The Prophet (SAWS) became
prophet by initiation and he only started to call to Islam after being duly
permitted by Allah (SWT). Qur`an 33:45,46 says:
"Oh Prophet, we have sent you as a witness, a bearer of glad tidings, a Warner
and one who invites to Allah by His permission and (We have sent you) as a
lamp of spreading light."
Those who accept the call of the Prophet (SAWS) become Muslims by
initiation. They have to pronounce the Kalimatu Shahadah (The witness
word) by saying: "Ashhadu an la ilaha illa-llah, wa ash hadu anna
Muhammadan abduhu wa rasuluhu," meaning, I bear
(Page 15)
witness that there is no deity (or none worthy of worship) besides Allah and I
bear witness that Muhammad (SAWS) is His servant and messenger. This
initiation is normally done at the hand of a Muslim. Since Islam is in stages,
then the process of moving from one stage to another must be by initiation.
Other notable actions of the Prophet (SAWS) like Hijra (migration from
Mecca) were by permission from Allah (SWT). The decision to defend the
Muslim community by waging of war was only after Allah had given
permission, as in the Qur`an 8:65
"Oh Prophet, stir up the faithful to fight."
Sufism is a spiritual clinic with doctors who have knowledge of attending to
ailments of the soul. For a sick patient who requires cure and doses of
medicine from the clinic, there is the need for him to make declaration of his
sickness and acceptance of patienthood.
In taking Tariqa, one should be aware that Tariqa is a commitment and the
beginning of an endless journey. Shaykh Ibrahim here advises that for
one to profit in this journey, he should at all times seek RIGHTEOUSNESS.
A man once came to Shaykh Ibrahim Niasse and said: "Oh Shaykh, from
today I am going to do whatever I like." The Shaykh asked him, "Based on
what?" He replied: "Based on the fact that on the Day of Judgment, I know
you will not enter the Paradise and leave me behind." To this Shaykh asked
him: "Who told you that I am going to Paradise?" The man said: "I know it
myself, for you are learned, teach people with your knowledge, help the sick
and feed the poor. Above all these, you are using your entire life and effort to
see to the upliftment of the religion of Allah. There is therefore no doubt that
Paradise is yours."
(Page 16)
Shaykh said: "Get away from here for you are Shaytan"!!!
Islam is not a religion of lazy people, but a faith professed by the heart that
must be exemplified by the limbs. The more a believer practices Islam, the
more he fears Allah (SWT) and the more he becomes a better person that is
honored and respected in the society.
One day in London, two Senegalese Muslims were interviewed by a Jewish
person for employment. He started by asking them of their religion. The
second one declared that he was a practicing Muslim who says his prayers
promptly. The employer remarked: "It is you that prays that I shall offer
employment to, for one who does not pray can never respect any accord
between me and him, if he can disrespect the accord between him and his
Creator."
(Page 17)
7. Fulfilling all
prescribed conditions,
Exemplifying its ethical
code. C.5
8. Exalting all its people,
particularly the special
ones: to them be
obedient.
C.5 Conditions of Taking Tariqa Tijaniyya
The first and most important of the conditions is that one must commit
himself to it until death. Allah says in the Qur`an 15:99
"And worship your Lord until there comes to you the hour of certainty."
The Prophet (SAWS) says in a Hadith: "And indeed, a little that is
continuous is better than a lot that is intermittent." In another hadith the
Prophet (SAWS) said: "The best of worship is the constant one even if it is
little."
The second of the conditions is that one must not combine this tariqa with
another. There are about three hundred and thirteen (313) tariqas in Islam,
each of which is linked through the Companions of the Battle of Badr to the
Prophet (SAWS). While any of these tariqas will guide one to the Prophet's
(SAWS) path, the principles of all of them are combined in the Tariqa of
Tijaniyya, in the same way that all principles of the past religions (of the
Book) are combined in Islam. Allah is One. The final and overall
Prophethood is one, and the guiding Shaykh of the last tariqa must certainly
be one.
(Page 18)
The third of the conditions is that a person who has taken the Tariqa (i.e. Tijaniyya)
should not pay homage (seek spiritual guidance) to any other Wali (Saint) that is not
a Tijaniyya for the purpose of any spiritual gain. He must however, respect all the
Waliys (Saints) of Allah. The reason for this is that Tijaniyya, being the fountainhead of all the tariqas, is their summation and therefore nothing is in any other tariqa
that is not found within the Tijaniyya. Why then will one go out to beg for what he
has in excess in his house?
The fourth of the conditions is that one must at all times establish the five daily
prayers in congregation, except for excusable reasons. It has been related from the
Prophet (SAWS) that prayers offered in congregation are twenty seven times better
than those said singularly. In another narration, twenty five times better. Ibn Abbas
(RA) also narrated from the Prophet (SAWS) that: "There are no prayers for the
neighbors of the mosque, except they offer the prayers in the mosque." When the
Prophet (SAWS) was asked who is considered neighbors of the mosque, he replied
"forty neighbors away from the mosque."
The fifth and the final condition is that a disciple must respect his parents to the
utmost possible. Allah always brings together the command to worship with
dutifulness to parents. Allah says in the Qur`an 2:83
"...Don't worship other than Allah, and with parents be nice"
Qur`an 4:36 "And worship Allah without joining Him with anything.
And with parents be nice...."
Qur`an 31:14 "And We enjoined man concerning his parents, he was carried
by his mother (during pregnancy) in toil upon toil and weaned him in two
years.
That he should be thankful to Me and your parents, to Me is the final return."
(Page 19)
Anyone who accepts these conditions is accepted and initiated into the
Tijaniyyahood!!
9. When you start to
perform this wird, Always
discipline yourself as
much as possible. C.6
10. Be of good manners
openly and secretly, With
it does one climb unto
high positions. C.7
C.6 Discipline During Wird
One reciting the wird is sitting with Allah (SWT) and should therefore be as
disciplined as possible. In a Holy Hadith, Allah (SWT) said:
"I am the sitting companion of one who is mentioning Me (i.e. remembering
Me)."
Sitting in the court of any minister or president today deserves a lot of
discipline from the subject, what more of sitting with Allah (SWT) and His
Prophet (SAWS) including the angels and pious servants!
C.7 Good Manners (Piety)
For a disciple to reach great heights, he must maintain good manners at all
times by fearing Allah (SWT) both openly and secretly. Shaykh Ibrahim has
said in another place that all the big Saints of the past achieved their
(Page 20)
positions by two acts. Thes (two) are; by fear of Allah (SWT), and by being
always in the watch-out that Allah (SWT) is observing all of their acts. He
further describes piety, or fear of Allah (Taqwa) as carrying out all of the
duties Allah (SWT) has enjoined and distancing oneself from all that has
been forbidden by Allah (SWT), whether in public or alone. Zikr therefore
desires to implant in the murid or disciple the remembrance and hence fear
of Allah (SWT) at all times and in all situations. Allah (SWT) has shown in
the magnificent Qur`an that all needs can be acquired through fear of Allah
(SWT).
If you are seeking knowledge, Allah says: Qur`an 2:282
"And fear Allah and you shall be taught by Allah and Allah knows
everything."
If you seek prosperity in this world and in the hereafter, Allah says in the
Qur`an 2:189
"And fear Allah that ye may prosper."
If you seek to attain virtue, Allah says: Qur`an 2:189
"It is virtue if ye fear (Allah)"
If you want to be among the Saints (Waliys) of Allah, Allah says in the
Qur`an 10:62
"Oh yes, indeed on the Friends (Waliys) of Allah, there shall be no fear nor will
they
grieve. They are those who believe and have always feared Allah"
If you love to be with Allah at all times, Allah says, Qur`an 16:128
"Surely Allah is with those who restrain themselves (for fear of Him)
and those who do good."
If however, you have erred and desire forgiveness and then reward, Allah
says: Qur`an 65:5
"Whoever fears Allah, He will wipe from him his evil doings and magnify for
him in rewards."
(Page 21)
If one is seeking a way out of distress, Allah says: Qur`an 65:2
"And whosoever fears Allah, He makes for him a way out (of distress)."
If ones affairs become difficult and one seeks for an easy path,
Allah says: Qur`an 65:4
"And whoever fears Allah, He creates easiness for him in his affairs."
Finally, in addition to all above, the one that fears Allah is always provided
with sustenance and wealth from even places unimaginable. Allah says:
Qur`an 65:3
"Whoever fears Allah, He provides for him an opening (from his distress). And
He provides him with sustenance and wealth from sources he never imagined."
The above is why the excellent Shaykh's advice, at the time of reciting the
litanies (wird) of the tariqa, is to be (self) disciplined and in constant fear of
Allah at all times. However, these two things are very difficult to acquire, and
that is why in the next verses he goes ahead to explain how these can be
acquired.
(Page 22)
11. And picture in your
mind, the Shaykh that
brought you up, likewise
his Shaykh without doubt.
12. Always maintain
concentration and
calmness, likewise
seclusion helps in drawing
near (to Allah). C.8
13. Seek for a knowledgeable and experienced
teacher C.9 with sound
advice, Complete in
knowledge of Divine Lord
(and of course) a
righteous leader. C.10
C.8 The Mind
This is the classroom where the disciple learns discipline and fear of Allah.
The teacher in this classroom should be your Shaykh. Shaykh Ibrahim
therefore advises that one should always concentrate and focus his attention
on the teacher during the Zikr. To do this he must free his mind from every
other thing other than Allah, and make it quiet, tranquil, and calm. This will
enable him to reap the benefit of the lesson-Zikr. Allah says in the Qur`an
18:24
"And remember your Lord whenever you have forgotten (everything except
Allah)"
(Page 23)
C.9 Seeking for a Shaykh
From the above, it is imperative that a murid seeks a Shaykh (teacher)
whom he will concentrate his attention on, to attain the benefits of zikr. If so,
what kind of teacher? Shaykh Ibrahim now advises on the kind of teacher to
be sought and the behavior that should transpire between this student and
his acquired teacher.
C.10 Righteous Leader or Shaykh
The murid or disciple in reality seeks the countenance of Allah. This
countenance of Allah has a gate which is the Prophet (SAWS), the
countenance of the Prophet (SAWS) also has a gate which is the Shaykh.
Allah says in the Qur`an 3:31
"If you really love (to have the countenance of) Allah, follow me and Allah shall
love you"
and in the Qur`an 31:15
"And follow the path of one that has turned towards Me."
Thus if you love Allah and wish for His countenance you must start your
journey by seeking a complete Shaykh. A complete Shaykh is one whom on
one hand knows and observes the law (Shari`at) and on the other hand
knows and observes the reality (Haqiqat). The Shari`at and the Haqiqat
represent the two sides of the coin. In the words of Imam Malik:
"He who practices Sufism without understanding and observing the Fiqh
(sacred) corrupts his faith, while he who understands and observes the Fiqh
without practicing Sufism corrupts himself. But he who combines the two has
indeed proven to be true."
(Page 24)
Great men of history who have made landmarks both in knowledge and
JIHAD were Sufis. Most of the books we read today were all written by
people of the tariqa. Examples of great authors are: Imam Ghazzali, Yusuf
Al Nabhani, Imam Nawawi, Jalal al-Deen Suyuti, Imam Abu Hanifa among
others. Among great Jihadist of Islam are: Shaykh Uthman bin Fodio of the
tariqa Qadiriyya who led the Northern Nigeria Jihad from 1804-1808, Shaykh
Abdul Qadir al-Jaza-iri of Algeria who fought against the French colonialist
from 1832-1847, Shaykh Alhaji Umar Tal Al-Futi of the tariqa Tijaniyya who
fought against paganism, colonialism and innovations in the Islamic Jihad in
the West African countries of Senegal, Guinea and up to Mali from 18521864. Other notable names include Sayyid Muhammad Abdullahi of tariqa
Salihiyya who fought the British and Italians in Somalia from 1899-1920 and
Shaykh Ma`al Aynayn al-Qalqami, who fought against the French in
Northern Mauritania and Southern Morocco from 1905-1909.
All these were known to be righteous Sufi Shaykhs who fought to establish
the sacred law (Shari`at) with the power of their complete attachment to
Allah, attained through the reality (Haqiqat). The so-called jurists of today
that criticize Sufism need to go back to pages of history and study them
properly. Shari`at and Haqiqat form the two wings of the bird that flies the
disciple to high stations.
When Prophet of Allah Musa (AS) desired the knowledge of the 'Higher
Truth', Allah (SWT) appointed for him a teacher, Khidr (RA) to guide him.
Allah relates as in the Qur`an 18:65,66
"So they found one of our servants on whom We have bestowed 'mercy from
Us' and taught him 'knowledge from Our presence.' Moses said to him, 'May I
follow you on the understanding that you teach me something out of what you
have been taught of guidance (to higher truth)'?"
(Page 25)
14. Submit yourself
completely to him and
don't experiment (on your
efforts), Be like a dead
person before its washer
and you shall be
informed. C.11
C.11 Complete Submission
Complete Submission is very important in Islam. Allah says in the Qur`an
2:208
"Oh you believers, enter into Islam completely (i.e. whole-heartedly)."
In another place Allah says, Qur`an (4:59)
"Obey Allah and obey the Prophet and the leaders among you."
Obedience must therefore be 100%, not 50/50 or 70/30 as done by many
today.
A Mauritanian student once sold all his cattle and belongings and gave the
money to his Shaykh for Allah's sake. People accused him of stupidity and
foolishness. But he replied: "Now I have nothing of wealth or cattle, but I am
in a better position than you. This is because I now have none and nothing
to rely on other than Allah, thereby making my trust in Allah complete. As for
you people, when you have problems especially concerning finance, the first
thing you think about is your cattle, and bank reserves."
(Page 26)
In submitting yourself to a Shaykh, sincerity is of utmost importance. Thus
some people have asked concerning a situation where one finds himself in
the hands of a false Shaykh who is camouflaged and a mischief doer. The
answer is that as long as the disciple is sincere in his followership, Allah
shall guide him as He promised in the Qur`an 29:69
"And those that strive in Us (sincerely), We shall surely guide to Our paths."
There was a story of a man called Abdul Al who sought for a particular
Shaykh to attain guidance. Unfortunately for him, he was directed to a false
Shaykh who happened to be a namesake of the intended Shaykh. On arrival
he met the false Shaykh with alcohols and women. Despite this the man
submitted himself to the false Shaykh altogether, then the Shaykh
consequently ordered him to his farm to serve him there. This he obeyed
and diligently carried out for years. When the Qutub of that time died and it
came to choosing a successor, Allah chose this man serving the false
Shaykh because of his sincerity in seeking the countenance of Allah.
(Page 27)
15. Don't oppose him
even if it seems wrong
(his opinion), be always a
follower.
16. For the teachers
mistake could be more
upright and proper, Than
students opinion among
people of intellect. C.12
17. Do not turn to other
than him in the universe,
And be with him as if
there is no universe. C.13
C.12 Personal Opinion
Exercising Personal Opinion or Ijtihad in Islam on issues not obtainable
directly from the Qur`an and the Hadith is permissible but with conditions of
proper knowledge and sincerity. For this reason, Ijtihad is left specifically to
scholars. The Prophet (SAWS) has promised that: "for a correct Ijtihad made
(fulfilling those conditions) two rewards are given, while for an incorrect
Ijtihad made (fulfilling these conditions) there is a reward." But when an
ignorant person makes an Ijtihad, he is given a sin, whether correct or
incorrect. This is why the Sufis say: "Whoever emulates a scholar meets
Allah safely."
Besides knowledge, the Shaykh is pious and hardworking, thereby enjoining
guidance from Allah. The Shaykh is also experienced and thereby able to
properly judge affairs before making pronouncement about an issue.
(Page 28)
As a result, what might seem a wrong decision in our perception might
indeed be very correct. That is why the safest thing for a disciple is following
at all times.
C.13 Universe and its Content
The disciple should consider the universe and its content as dead, and
concentrate only on the direction of his Shaykh. Indeed he should offer the
prayer of four takbeer normally offered to the dead on the whole of the
universe, except his Shaykh. Otherwise there is the tendency for him to
continuously gaze here and there and before he realizes, his Shaykh is gone
and he will then be lost.
(Page 29)
18. For there is nothing
for the student other than
this Saint (Shaykh
Ahmad Tijani), C.14
Alongside with the
Prophet (SAWS) and
surely his Lord, the Most
High.
19. As long as there is
other than him in a heart
it will not attain, The
knowledge of the Master
(Allah), This I say with all
certainty.
C.14 Shaykh Ahmad al-Tijani
Shaykh Ahmad Al-Tijani is the Seal and the Head of all Waliys (Saints), and
therefore the closest door to the Prophet (SAWS). The disciple who takes
the tariqa is guided by his local Shaykh from one position to another like a
traveler that passes from one tollgate to another. If the murid is steadfast, he
passes these gates until he meets this excellent and magnificent Shaykh
(Shaykh Ahmad Tijani) who then takes him through a final journey to the
Prophet (SAWS). When he gets to the Prophet (SAWS), he has gotten to
Allah, and his Shaykh will then say to him, "Here you are and this is your
Lord." He then is opened to the reality of things. Indeed Allah is Great, there
is none save ALLAH.
For, complete submission of oneself to the Shaykh implies also submitting to
him your important affairs
(Page 30)
whether it is happiness, fear or grief. Just as Allah punishes a community for
the wrong done by a few of them, so does He pour His Mercy on a
community for the sake of the righteous servants, for whom he promised
neither fear nor grief. That is why in Jawharat ul Ma`ani, Shaykh advises the
student or disciple thus: "And run to him (your Shaykh) in important affairs
for indeed you shall meet with success at that immediate time."
(Page 31)
20. Be at all times with
the Shaykh to profit, Be
at all times tenderly in
love to prosper.
21. In proportion to your
love for him you receive,
His spiritual providence,
the people (Sufis) have
said this repeatedly.
22. Spend out of your
new and old possessions
in seeking, His satisfaction, and be prompt to
his signals, then you will
get it right. C.15
C.15 Generosity with owned Possessions
Allah the Most Magnificent and Magnanimous, blesses His servants in
different capacities to test each and everyone with what he has been
blessed. Even though you love these possessions (that) Allah blesses you
with, it is important that you are generous with them for the sake of Allah.
Allah says in the Qur`an 3:92
"Never shall you attain righteousness until you give (generously) out of what
you love (of possessions). What you do give of anything, Allah is fully aware."
In any community, Allah will bless some with riches to test their modesty,
humility and generosity, while others He makes poor to test their patience,
restraint and persevering. So does Allah make some knowledgeable, strong,
young,
(Page 32)
healthy, and beautiful while some others may be ignorant, weak, old, sick
and ugly. He creates all to test them. But the Shaykh as a leader is a head to
all of them and hence the Balancing Pendulum that everyone runs to, to
receive blessings or be relieved of their distress. This is why a disciple
should give freely out of his possessions of either money, strength, or health,
to the Shaykh who redistributes these to the poor, weak and sick. Allah
commands the Prophet (SAWS) in the Qur`an thus: 9:103
"Take from their wealth charity with which you purify and sanctify them. And
furthermore pray on their behalf, for indeed your prayer is a source of peace
for them, and Allah is hearing and knowing."
(Page 33)
23. And satisfy your
Shaykh even if he makes
you weep, Because it is to
goodness, he guides you.
C.16
24. Be covetous of your
time with such greed, Be
warned you shall be
afflicted with test of
decline. C.17
25. When you see manifestation of opulence, Do
not exceed limits, be content with the manifestation of dispossession. C.18
C.16 Shedding Tears
Painful steps that will cause distress and sometimes tears, are sometimes
necessary in the purification of souls. A doctor that tears open the stomach
of his patient during an operation wishes him recovery. A goldsmith that puts
gold into the fire wishes to purify it. So, even though harshness and
wickedness is manifested, intelligence knows that, it is desirable to obtain a
good result.
C.17 Time Planning and Usage
Shaykh now goes ahead to warn that one's time must be well planned and
properly used. He advises that just as one should not be full of himself when
in the advantageous
(Page 34)
position of life and religion, he should also not be frustrated when at a
disadvantageous stage of life and religious duties. On the proper planning of
time, the Prophet (SAWS) has said in meaning; "I have divided my time into
three equal parts; one part for worship, one for my family affairs, and the last
part I have further divided into two, one for social engagements and one for
rest."
The above puts the four general activities of the Prophet (SAWS),
proportioned in a ratio of 8:8:4:4. The author himself has been reported to
never sleep for more than two hours a day since the age of thirty, except
once when under anesthesia, he slept for three hours. On good use of time,
the Prophet (SAWS) has said in a Hadith; "Indeed this world has set to
return, and for sure the next world has set to come, and for each of them is a
community. Be among the children of the hereafter and do not belong to the
children of this world. For today is work without accounting while tomorrow is
for accounting without work".
Therefore it is important to plan one's time so as to get at the right place at
the right time and for the right period, with the right people. Yesterday is
gone and tomorrow is only a hope, the reality is now and must be used well.
The Arabs have a proverb that says: "Time is like a sword. If you don't cut
with it, it cuts you". Therefore one who desires to leave evil or do good
should do it now for tomorrow may be too late, and had I known is the losers
formula. The Prophet (SAWS) said: "Never will the good be rotten, nor the
sin forgotten. Nor will the One that pays goodness and punishes evil ever
die. Do therefore what you wish. As you lend, so shall you get paid."
(Page 35)
C.18 Test of Time
The author warns that one must be steadfast with Allah at all times, no
matter the state of a servant. Part of Allah's test is to make His servant
undergo different situations. Allah says in the Qur`an 2:155 - 157
"We shall indeed test you with situations of fear, hunger and reduction in
wealth, lives and fruits, but give glad tidings to the patient ones. Those who
when afflicted say 'We are for Allah and to Him shall we return'. On those
descend blessings of their Lord and Mercy, and they are the guided".
Generally there are four situations in which a person could find himself:
The first is where he finds himself surrounded with favors of Allah like
goodness of health, living, and wealth. In this case, he should praise Allah
by saying "Al Hamdu li-llah" (Praise be to Allah).
The second is when he is surrounded with afflictions, like difficulties of
death, sickness, poverty, etc. In this case, he should return back to Allah by
saying: "To Allah do we belong and to Him shall we return".
The third situation is when he finds himself in full devotion to Allah and in
total worship. In this case, he should thank and praise Allah like those
surrounded with favors.
The fourth situation is when he finds himself committing evil and wronging
his soul. In this situation, he should return back to Allah by seeking His
forgiveness.
While the first and third situations are Allah's manifestation of beauty, the
second and fourth situations are His manifestations of splendor. Therefore a
Muslim should not boast or despair in whatever of the situations, but rather
he should be pleased and content with Allah at all times.
(Page 36)
26. For all of these
(manifestations) are
affairs of Allah's unfoldings, Glorious is He to
be blamed for what He
Destines. C.19
27. Do not be anguished
when you are afflicted
with mischiefs of His
creations, for that you
were created. (i.e. to meet
such realities of life).
28. Mischief is made to
flow from them so that
you don't rely, On them but on Allah should you
solely rely.
29. When tested with
difficulties and afflictions,
Persevere patiently, for
thereafter shall come
relief and happiness.
plots. C.25
50. For the soul has its
fault, and Heart its fault,
And the spirit its Fault, in
these there is no doubt.
C.25 Haal
After acquiring the knowledge of Allah and His laid down laws, the next
important knowledge is that of man, for whom the laid down laws are meant.
Man is a complex structure and the most influential organ in this complex
structure is the heart. The Prophet (SAWS) has said in a sound Hadith:
".....In the body is an organ, if this organ is healthy, the whole body becomes
healthy. If it is unhealthy, the whole body becomes diseased. Alas, this is the
heart". Allah (SWT) said in a narration that implies:
"The whole seven heaven(s) and earth(s) cannot contain Me, but the heart of a
faithful servant is enough to contain Me".
In the Qur`an 33:4 Allah says
"And Allah has not put for any man two hearts in his body".
A healthy heart is therefore a reflection of piety and good manners while a
diseased heart is also disposed to evils and the way of Shaytan.
The Spirit is that essence that gives life to the heart and the whole body. The
spirit enables the body to function,
(Page 51)
such as its capability to see, hear, talk, work, eat, etc. Allah says in the
Qur`an 17:85
"They are asking you concerning the Spirit, say, the Spirit is part of the affairs
of Allah".
When the heart is removed from the body, the body becomes useless. So
also, when the spirit is removed from the body, it becomes lifeless.
Therefore to know man, the study of the different states of heart or soul or
spirit is very important. The different conditions or states of heart or soul are
referred to as Haal.
The soul can exist at six different states, and if properly trained can move
from the lowest state to the best state.
The first state is that in which the heart is inclined to doing evil. The heart or
soul in this state is referred to as "Nafsu Ammaratu bi Su-i" (A soul
(AS) was in the multiple darkness of night, sea, and whale, he called on
Allah saying Qur`an 21:87
"There is no deity but you. Glory be on you, for indeed I have been among the
oppressors".
In reply to this humble submission Allah said concerning him; Qur`an 68:50
"And he was selected by his Lord and made among the righteous".
Examples of dangers of pride can be seen in the behavior of Pharaoh, the
people of Mecca, and Satan.
(Page 55)
As for Pharaoh, he was proud and refused to submit to Allah. When he
finally submitted in the face of imminent calamity, he refused to do so
directly. He said, as reported by Allah; Qur`an 10:90):
"I believe that there is no deity but the one believed upon by the children of
Israel and I am among the Muslims".
Allah rejected this kind of submission and replied thus; Qur`an 10:91
"Until now? And you have indeed been in evil and among the transgressors".
As for the Meccans, immediately those who accepted Islam quickly raised
themselves to the positions of the Faithful. But Allah rejected this claim as
He said in the Qur`an 49:14
"The Desert Arabs said, we faithfully believe. Say to them (Oh Prophet); you
have not believed faithfully, but rather say: we have submitted (to the force of
Islam), for faith has not entered your hearts".
Another example of false pride is that of Satan. When Allah commanded him
to prostrate before Adam (AS), Satan said as reported in the Qur`an 7:12
"I am better than him, you created me from fire while you created him from
clay".
Consequently, Satan lost all his positions.
An excellent example of behavior has been left by the Prophet (SAWS). The
Prophet (SAWS) was once given the choice of being a prophet and a king,
or a prophet and a servant. The Prophet (SAWS) chose to be the latter. He
was also given the choice of having the two biggest mountains of Mecca
converted into gold for him, so he could spend. But he chose to remain as
Allah had chosen him, i.e. to be sometimes rich and sometimes poor.
Because of the
(Page 56)
humility displayed by the Prophet (SAWS) before his Creator, Allah (SWT)
granted him the highest position in the hereafter, known as "The
Praiseworthy Position".
The Prophet (SAWS) has also warned about the danger of assuming false
pride because of lineage. He advised both his daughter Fatima (RA) and
aunt Safiya (RA) to do good work as much as others, because their lineage
will be of no use to them on the Day of Judgment without good work. It's only
Allah that can exalt one. The Prophet (SAWS) has said, that when a servant
of Allah excels in good work, he attains the Love of Allah up to the stage
when Allah shall call Angel Gabriel to announce to all creatures in the seven
heavens and earth, that "Allah loves this servant so you all love him".
Self-satisfaction therefore, not only results in pride, but also reduction in
output. A servant of Allah should continue to do and excel in good works,
and always see himself as poor in work. He should also continue to seek all
his needs from Allah, from the smallest things like salt, to big positions such
as the Qutub. It's easy for Allah to grant any and all of the requests.
Whatever Allah desires to do is between the letter Kaf and Nun. He only
says Be! And it Is. (Kun! Fiya Kun); no more and no less. Of course, one
must never seek for impossible things like being God or Prophet.
(Page 57)
57. Never be satisfied
about yourself, nor hope
or Fear other than Allah,
besides Him neglect.
58. Never be arrogant oh
my brother or be
jealous, C.27 Nor do eyeservice, but to your Lord
heed. C.28
59. And arrogance arises
either because of
knowledge, or lineage, Or
companionship, or getting
involved in acts of
devotions, and wealth.
60. A disobedience that
brings about humiliation
is better, While an act of
devotion that Results in
arrogance is worst.
C.27 Jealousy or Envy
When a Muslim finds himself striving and hardworking, he is very fortunate
and therefore may make others jealous. The Prophet (SAWS) said in a
reported Hadith that all possessors of fortune cause jealousy. Allah (SWT),
in the next to last chapter of Qur`an, has commanded the Prophet (SAWS)
to seek refuge with the Lord of the dawn as day breaks, from the evils of His
creations, evils of the night as
(Page 58)
it covers everything, evils of the witches as they spit mischief on tied knots,
and the evils of the jealous when he is being jealous.
Since envy or jealousy is such a great evil, and could take up a whole
chapter devoted to teaching a man how to seek refuge from evil, the Shaykh
therefore advises that one should be selfless, work hard, and not be
envious. This is because an envious one fights Allah (SWT). For it is Allah
(SWT) who gives fortune to His servants as He Wills, and the jealous one
whom is unhappy about the fortune of his colleague is actually unhappy with
the Giver, Allah (SWT).
The Meccans rejected the Prophet (SAWS) out of envy, not because they
didn't believe that the revelation was from Allah. They wondered how a poor
orphan could attain Prophethood in the midst of chieftains and possessors of
wealth, might, and power. They, therefore, preferred to cling to what was
inherited from their forefathers, rather than to reason and objectivity. But
Allah (SWT) is the Most Wise and His decisions unquestionable.
History has a story of a learned scholar who was appointed by the king to
always open his courts, other important meetings, gatherings, and
celebrations with speeches. This scholar always would say in his speech, "O
king, do good to whom-ever is good to you, but for anyone who wrongs you,
leave him, for evil will take revenge on him". The position of the scholar soon
became a subject of envy to other scholars, including his close friends. This
envy led one of his colleagues to lie against him to the king saying: "This
man you made so close to you is saying bad things about you all over the
place." When the king asked of the bad things said, this colleague replied:
"He says your mouth is smelling." The king then requested this envious
colleague to advise him on how to confirm this statement.
(Page 59)
He replied: "Just send for him tomorrow and make him come close to you."
The king then asked the jealous colleague to call for him the appointed
learned scholar the following day. The following day, the jealous colleague
invited his friend for lunch prepared with garlic, onions, and the like. While
they were eating, he informed the scholar that he had just remembered that
the king wanted to see him urgently. He advised him to leave at once. He left
immediately to answer the king's call. On arrival, he went close to greet the
king but covered his mouth because of the smelling spices he ate, and this
led the king to confirm the allegation. The king then ordered for a pen and
paper, wrote a decree, and asked the scholar to deliver it to one of the
governors. At the king's gate, the scholar met this envious friend already
waiting for him to find out what had happened. He told his friend that the king
only gave him a document that he wrote himself to be delivered to a
governor. Since it is not customary for the king himself to write a note,
except in respect of gifts, the friend requested the scholar to allow him to
deliver the note, assuming that it was meant for a gift. The scholar obliged
and gave him the paper. On getting to the governor, the envious friend
presented the paper to the governor, who broke the seal, read it, and told
the envious friend to get ready for his death because the king has ordered
that his head be brought. The envious friend complained to the governor that
he was not the real bearer of the letter, but the governor told him that the
order reads: "Let whosoever brings this paper be killed." He was therefore
killed and the head sent to the king. When the king saw the head that was
brought, he sent for the appointed scholar out of surprise, to ask what had
transpired between him and the man killed. The scholar narrated that they
are friends and that there is no quarrel
(Page 60)
between them. The king then narrated what the deceased had earlier said
and asked why the scholar had said bad things about him. The scholar
denied that he could have said such things. The king then inquired of the
scholar's reason for covering his mouth the last time he had invited him. And
the scholar replied that this was a result of the state of his mouth just after
eating lunch (with garlic, onions, and the like) prepared for him by his late
friend, before telling him to report to the king urgently. Since he feared to
speak to the king with a mouthful odor, he covered it. The king then asked
him about the order he had given him. He replied, that he had met his late
friend by the gate who took it from him to deliver. The king then said, the
truth of the advice you used to give me that: "Be good to whoever is good to
you. But for anyone who wrongs you, leave him. For evil will take revenge on
him." has been proven in your case.
C.28 Sincerity of Worship
In trying to excel in hard work, one should try to be equally sincere and avoid
showing off, because the quality of every work is said to depend on the
sincerity involved. In a Hadith, the Prophet (SAWS) said: "The first to be
judged on the Day of Judgment is the martyr. He will be brought forward and
Allah will mention to him His favors which he will acknowledge."
Thereafter Allah will say:
"What have you done with them?"
The martyr will reply: "I fought for Your sake until I attained martyrdom."
Allah (SWT) will reply:
"You lie. You fought in order to be called a hero. You have been called so
(which is your reward)."
(Page 61)
He will then order that he be taken to hell-fire where he shall be flung therein
headlong. Then a man shall also be brought forward who learned
knowledge, taught it to others, and read the Qur`an. Allah will remind him of
these favors bestowed on him to which he will acknowledge. Allah will then
ask him:
"What have you done with them?"
and he will reply: "I sought knowledge, taught it, and read the Qur`an only to
please you." Allah (SWT) will say:
"You lie. You learned so as to be called a scholar, and you read the Qur`an so
as to be called a reciter, and you have been called these names."
He will then be sentenced and dragged headlong to hell-fire.
Then a man shall also be brought forward who has been blessed with
bounties and wealth. Allah will recall His favors on him to which he will
acknowledge. Allah (SWT) will then ask him:
"What did you do with them?"
He will answer: "I have left no cause you love to see made, except I spent
on such a cause for your sake." Allah (SWT) will say:
"You lie. You spent to be called generous and you have been called so."
He will then be dragged headlong to hell-fire.
It is therefore important to avoid actions for the purpose of eye-service,
show-off, or pride. Any act of piety that results in showing off and pride is evil
rather than good. While sinful acts that will result in humility before Allah
(SWT) are good and better. Allah says in the Qur`an 28:83
"That Home of the Hereafter We shall give to those who intend not highhandedness or mischief on earth: And the End is (best) for the righteous."
(Page 62)
exalted height.
63. The most excellent
Shaykh of all time in any
respect, Is our leader AlTijani, the possessor of
great virtues.
64. The intermediary and
foundation of every
scholar of divine knowledge, he is to them the
flowing fountain and the
sun.
65. And the best path (of
Sufi order) by consensus,
is again his path without
any dispute.
(Page 64)
66. And, it is impossible
to combine its practice
with any other (path of
Sufi order), he is ruined
(the one who combined it)
alongside with the
speaker of such (combination) on the Day of
Judgment.
67. He has lied and
fabricated against the
Lord Majestic, I say (with
emphasis), that this Wird
(of Tijaniyya) is great.
C.29 Attaining Purity
The author explains in the above verses that one can never attain purity
from blemishes except by the help of a learned scholar. One should not only
visit the scholar regularly, but also hold tight to him if he desires lofty and
glorious positions. The Shaykh will help the student through all the spiritual
stages of worshiping until he worships as if he sees Allah.
The author then re-iterated that the best of scholars is the leader of the
Tijaniyya Sufi Order Shaykh Ahmad Tijani. This is because, not only is he
the Seal and the greatest of the Saints, but that it is also through him that the
(Page 67)
73. Don't prefer
colleagues conversations,
To sitting with him (your
Shaykh), oh the annihilated one.
74. If so, don't be
desirous of obtaining
secrets, For secrets are
not obtainable in public.
75. But if you rather stick
to him (your Shaykh)
always, You could succeed from him in
obtaining your requirement.
76. You could also gain
from him by infection,
and this, Has been
litanies and glad tidings are secrets that should not be discussed in ordinary
conversation or in public. Secret is something between two, and the only two
here is the student and his Shaykh, not any best friend who is likely to tell
another best friend and so on. Therefore, ask your Shaykh secretly and he
shall guide you according to your understanding and level. Allah said:
Qur`an 16:125
"Call to the path of your Lord with wisdom and good examples."
and also in Qur`an 87:9
"Admonish, if the admonishment will be of benefit".
(Page 70)
77. Whosoever does not
attain the knowledge of
the Merciful (Allah), his
life has been in ruin for
all time spent. C.31
78. I created these
creations (Allah said) to
worship Me, "To worship
Me" meaning "To know
Me".
79. Don't lessen your
effort in acquiring the
knowledge (of Allah),
Then you shall be
astonished by the
closeness of The Most
Merciful.
80. He is manifest in
every thing, upon every
thing, and by every thing,
before it and yet after it,
forever.
C.31 Real Knowledge and Worship
In a Holy Hadith, Allah said:
"I was an unknown treasury and wished to be known. I created creations and
by Me, I was known."
(Page 71)
Allah said in the Qur`an 51:56
"I have not created the demons and mankind except to be worshiping Me."
While from the above Holy Hadith the purpose of creation is to know Allah,
the purpose of creating the demons and mankind is for worshiping Allah.
These imply that worshiping Allah means knowing Allah.
Since man is the most wonderful creation of Allah, we can rightly say that he
is the summation of Allah's creation. Therefore anyone who knows himself
knows his Lord, and thus has worshiped Allah and shall be worshiping Allah
as long as he remains in that state, and as long as he lives. Allah says in the
Qur`an 41:53
"We shall show Our signs in the horizons and in themselves, until it becomes
clear to them that He is the Reality."
In a Holy Hadith, Allah says:
"Know Me before worshiping Me, if you don't know Me how can you worship
Me."
One should therefore try at all times to seek to know Allah, for Allah has said
in the Qur`an 57:3
"He (Allah) is The First, The Last, The Manifest, The Hidden."
The author now explains that Allah is manifest in everything and is before
everything and after everything, continuously and forever. The people of the
knowledge of jurisprudence argue with the Sufis over the closeness of Allah.
The former claims that Allah is with His creations in knowledge, while His
Essence remains somewhere. But the Sufis maintain that Allah is with us in
every respect, whether in Essence or Knowledge. The proof of the Sufis is
(Page 72)
the Qur`an. Allah says in the description of death in the Qur`an 56:83-85
"When it (the soul) reaches the throat (during death). You shall by this time be
looking (at the dying). We are however closer to him (the dying) than you, but
you cannot see."
From the above verse, we deduce that Allah is with us in His Essence, as
only Essence can be seen or not seen, contrary to knowledge which is not
visible. Allah also said in the Qur`an 7:7
"And We shall narrate to them (their past actions) with knowledge, for We
We can deduce that since to worship Allah is to know Allah, and to worship
Allah is to fear Allah, then it implies that; to Fear Allah is to know Allah.
In conclusion, the sign that one is worshiping Allah correctly is that he knows
Allah. And the sign that one has known Allah is that he fears Allah. For one
who worships and knows Allah, is seeing Allah and at the same time is
aware that Allah is watching him continuously. He is therefore fearful of Allah
and is good to His creations. This is the state of goodness, IHSAN, which
Angel Gabriel has described as:
"To worship Allah as if you see Allah, and if you are not able to see Him, then
worship Him and be aware that He is continuously seeing you."
Allah says in the Qur`an 57:4
"He (Allah) is with you wherever you are."
To know and fear Allah also means to be happy with all His actions.
Because one knows that Allah is constantly showing him Mercy. Allah says
in the Qur`an 4:29
"Do not kill yourselves for indeed Allah has always been Merciful with you."
The Prophet (SAWS) has said that Allah is much more Merciful to us than
our Mother is to us during the sucking period. Allah said in the Qur`an 16:78
"He (Allah) is the One that brought you out from the womb of your Mothers
when you knew nothing and He gave you hearing, seeing, and heart feelings
that you may be thankful."
(Page 76)
Allah, Who cared for us in our state of helplessness, then blessed us with
hearing, seeing, and feelings, loves us more than any one else. We should
therefore be satisfied with Him in all conditions, and hope for His Mercy.
83. Adhere to night vigil
and hungry stomach,
Eating of what is purely
lawful has equally been
enumerated (as away of
increasing faith). C.34
C.34 Night Vigil
The author advises that the Knower of Allah should as a part of showing
thanks to Allah, always keep Night Vigil. During which time he prays, and
seeks for Allah's forgiveness, and blessings.
Allah has favored the Prophet (SAWS) and forgiven him all his past and
future sins. Yet, He commanded the Prophet to keep Night Vigil. Allah said
in the Qur`an 17:79
"And out of the night, pray with it as a supererogatory for you, so that you
might be blessed by your Lord with the position of praise."
Allah also addressed the Prophet (SAWS) in the Qur`an 73:1-3
"Oh covered one, stand the night except a little, half of it or reduce from it a
little, or increase on it, and recite the Qur`an in (beautiful) recitation."
It has been reported by the wife of the Prophet (SAWS) Ayesha (RA), that
the Prophet (SAWS) used to stand the
(Page 77)
night praying until his legs got swollen, and when she asked him what he
wants because Allah has forgiven him his past and future sins, the Prophet
(SAWS) used to reply: "will I not be a grateful servant".
Night Vigil is very important and encouraged by the Prophet (SAWS). One
day Hafsah (RA), the wife of the Prophet (SAWS) related the dream of her
brother Abdullah, the son of `Umar (RA) to the Prophet (SAWS). The
Prophet (SAWS) commented: "What a fortunate youth is Abdullah except
that he doesn't keep the Night Vigil". Companions were discussing the level
of piety of Abdullah the son of `Umar, and the Prophet (SAWS) said:
"Abdullah never missed the Night Vigil since that day". It has been reported
that the Prophet (SAWS) used to say 11 or 13 rakaat at night and that he
recited very long surahs in each of the rakaat.
(Page 78)
84. And give sincerity to
fellow brothers or
maintain silence keeping
company of, People of
excellent morals among
close relatives. C.35
85. And a man is in the
religion of his close friend,
If righteous, he too will be
righteous even if unintelligent.
86. Remember the scales
(of weighing actions) and
the distribution of the
book (of works), And
mustard We shall bring it forth (for weighing), it is enough that We are the
One Reckoning."
(Page 80)
Allah also says in the Qur`an 99:7,8
"Whoever has done the equivalent of the weight of an atom of good work shall
see it. And whoever has done the equivalent of the weight of an atom of evil
work shall see it."
In a Hadith, the Prophet (SAWS) has said that any single good work done is
recorded as ten good deeds, while an evil work is recorded as one evil deed.
Therefore he is the real loser, the person whose recorded singles are
heavier than the recorded tens.
Another event of the Day of Judgment is the distribution of individual
personal record books where everyone's actions are recorded. Allah says in
the Qur`an 17:13-14
"And for every person have We fastened his omen to his neck. And We shall
bring out for him on the Day of Judgment a book (of his records of doing) that
he shall meet spread out for him. Read your book, for you alone shall be
enough to reckon against yourself."
Therefore on the Day of Judgment, everyone shall be his own television or
radio station, showing all his past actions, and bearing witness against
himself (may Allah cover our secrets and protect us on this Day).
After weighing the works and reading the records of everyone's actions, the
fortunate ones shall be blessed with Paradise while the unfortunate ones
shall be thrown to hell, which is described by the Prophet (SAWS) as being
seventy times hotter than the hottest fire on earth, and fueled in the
Hereafter with stones and people.
(Page 81)
Therefore, the degree of heat in the hell fire is unimaginable. But the
rejecters of faith should try the heat of an oven prepared only in minutes on
their bodies so as to appreciate the bitterness and pains of the abode of hell.
The Paradise, with its beautiful gardens, fountains, servants, garments, and
food, shall be the abode of the faithful, whose good works outweighed the
evil ones. There, in the gardens, shall they recline on raised thrones, with
running rivers of honey, milk, sweet clear water, and wine. Neither will there
be the sun's heat nor the moon's cold. Fresh and succulent but full bunches
of all the different fruits will hang within their reach. They shall have
continuously passing amongst them all sorts of food, roasted birds, and
drinks in vessels and goblets made of clear crystal, pearls, silver, and gold.
A special wine mixed with Zanjabil shall be served. A special fountain shall
be placed in their gardens called Salsabil. Around them will serve youths of
low. Yet God, out of His infinite Mercy and Grace, has
(Page 83)
bestowed His Revelation on man. How does it come about? Three ways are
mentioned:
(1) Wahyun - Inspiration; (2) from behind a veil, and (3) by the sending
of a Messenger."
Wahyun: Inspiration is interpreted as being of two kinds; (1) a suggestion
thrown by Allah into the heart or mind of man, by which he understands the
substance of the message, whether it is a command or prohibition, or an
explanation of a great truth; and (2) Verbal or literal inspiration by which the
actual words of God are conveyed in human language. ORTHODOX
OPINION admits the existence of both kinds, although the latter ("recited",
Matlu) is held to be of a superior degree, only vouchsafed to the Greater
Prophets. While the former ("other than recited", ghair matlu) may be given
not only to Greater Prophets, BUT ALSO TO OTHER MEN OF SPIRITUAL
INSIGHT WHO HAVE NOT ATTAINED THE DEGREE OF
PROPHETHOOD. If we accept the theory of verbal inspiration, it would also
cover the messages brought by the angel Gabriel (AS).
The translator Yusuf Ali clarified further in commentaries 4599 and 4600
thus: "4599 - Behind a veil: not of course, a material veil (or screen or
purdah), but the mystic veil of light (or 70,000 veils of light).
4600 - Messenger: Rasool, the angel Gabriel (AS), through whom the
revelations were given to the Holy Prophet (SAWS). These spiritual visions,
conveying the message of Revelation, are the basis of the Qur`an."
From the above commentary of the Qur`an by an internationally accepted
translation, we conclude that:
(1) Wahyun - inspiration, other than recited (ghairi matlu), can be received
by men of spiritual insight who have not attained prophethood. Allah says in
the Qur`an 2:282
(Page 84)
"Fear Allah and Allah shall teach you."
Also in the Qur`an 96:5
"He (Allah) teaches man, that, which he never knew."
We can also conclude that: (2) God fearing pious servants are blessed with
this type of spiritual inspiration. The above conclusions are supported in
various places in the Qur`an, as people like the mother (RA) of Moses (AS)
who was not a prophet, received an inspiration directly from Allah as in
suratul Ta-Ha, Qur`an 20:38
"Behold! We sent to thy mother by inspiration, the message: 'throw (the child)
into the chest, and throw (the chest) into the river, the river will cast him up on
the bank and he will be taken upon by one who is an enemy to me and an
enemy to him..."
Another example of an inspiration, being in the form of a suggestion thrown
into a pious Heart by Allah (SWT), was shown in the case of the encounter
by Hadrat Khidhr (RA) and Prophet Moses (AS) when Hadrat Khidr (RA)
concluded his action by saying, as in the Qur`an 18:82
"...I did it not of my own accord. Such is the interpretation of (those things)
over which thou wast unable to hold (with) patience".
Here the statement simply implies that (he) too was inspired, to carry out
such action. The story of Jesus' (AS) mother (RA) was another glaring
example. Qur`an 19:16,17 says
"Relate in the Book (the story) of Mary (RA) when she withdrew from her
family to a place in the East. She placed a screen (to screen herself) from them;
then We sent to her Our angel. And he appeared before her as a man in all
respects. She said: "I seek refuge from thee to (God) Most Gracious; (come not
near) if thou dost fear God." He said: "Nay, I am only a messenger from thy
Lord, (to announce) to thee the gift of a holy son".
(Page 85)
Such was also the case of the Companions of the Prophet (SAWS) whom
the Prophet (SAWS) told that their guest or stranger, was no other than
angel Gabriel (AS) who came to teach them their religion, as contained in a
Hadith related by `Umar ibn Khattab (RA) the second Caliph. Furthermore in
the Qur`an 30:23 Allah says:
"And out of His (Allah's) signs is your sleeping during the night and day".
One of the important happenings in sleeping, during the day or night, is a
dream. The Prophet (SAWS) used to ask his companions if they saw a
dream in their sleep. The most authoritative and most authentic of narrations
of the Hadith of the Prophet (SAWS) is the Sahih Bukhari. His collection has
a section of 48 chapters in volume 9, devoted to the interpretation of dreams
as reported from the most knowledgeable Prophet (SAWS). Chapter 3 starts
with a heading "Dreams are from Allah". He then narrated the Hadith of Abu
Qatada which narrates from the Prophet (SAWS) that: "A true good dream is
from Allah, and a bad dream is from Satan". Chapter 4 of the same section
has a heading "A righteous good dream that comes true is one of the fortysix parts of Prophethood". Here a Hadith from Abu Huraira (RA) says: "For
sure the Messenger of Allah says; the dream of a faithful believer is a part of
the forty-six parts of prophethood".
(Page 86)
In the book of Imam Nawawi, an acknowledged narrator of Hadith, he
narrated under a similar chapter in Hadith no. 839 on the authority of Abu
Huraira (RA) that, "I heard the Prophet (SAWS) saying that: 'Nothing is
remaining of my Prophethood except Al-Mubashirah.' The companions
asked, what is Al-Mubashirah? He replied, 'Good dreams of righteous
people'".
The above Hadith was also reported by Bukhari in Chapter 5 of the sections
on dreams. Bukhari and Muslim also reported in the books of narration on
the authority of Abu Huraira that: "Whoever sees me (the Prophet, SAWS) in
a dream, will soon see me when awake, and Satan cannot imitate my form".
"When the time draws near, the dream of a Muslim can hardly be faked. The
more truthful in dream is the more truthful in discussion. The dream of a
Muslim is a part of forty-six parts of Prophethood. And dreams are of three
types: There is the righteous dream, which is a glad tiding from Allah. There
is also the bad dream, from the Satan. And finally, there is a dream that is a
conversation with oneself. If, therefore, any of you sees what he hates, he
should stand and pray and do not discuss it with people."
The above quotation is that of Muslim. In another narration, the Prophet
(SAWS) advises the one that sees a bad dream to seek refuge from Allah, to
spit to his left hand side, and to avoid mentioning it, and that the dream shall
not affect or harm him. But, for a good dream, he should only mention it to
his loved ones.
Salatul Fatih is a special invocation of blessings on the Prophet (SAWS),
which came about by the righteous dream of a pious servant of Allah called
Muhammad Bakr, who is a grandson of the closest and most pious
companion of the Prophet (SAWS), Abu Bakr (RA).
(Page 87)
This servant of Allah spent years in the Holy Shrine of Mecca (Kaaba) fully
absorbed in worship, after which during a sleep, he saw this salat in a sheet
of light. He shared this dream with his loved ones (us). This salat represents
Allah's description of the Prophet (SAWS) as contained in various parts of
the Qur`an. The text of the Salatil Fatih is shown below with proofs that it
does not contradict the Qur`an, but rather follows it.
Salatil Fatih: "Oh Allah, bless our leader Muhammad the opener of the
closed"
The Qur'an: "We have not sent you, except as a mercy to the universe" 21:107
Salatil Fatih: "The seal of what has passed"
The Qur'an: "Muhammad was not the father of any of you men, but a
messenger of Allah and seal of the (past) Prophets..." 33:40
Salatil Fatih: "The helper of truth with truth"
The Qur'an: "But the Messenger and those who have faith together with him,
strive with their wealth and life" (in the path of Allah) 9:88
Salatil Fatih: "The guide to your perfection"
The Qur'an: "And for sure, you guide to the path that is perfectly straight"
42:52
Salatil Fatih: "And also unto his household, (The blessing should be) of equivalent
magnitude to his status, and his status is tremendously great."
The Qur'an: "Indeed the blessings of Allah on you are tremendously great."
68:4
(Page 88)
From the above, it is clear that the dream of Muhammad Bakr is a good
dream that does not contradict the Qur`an but rather follows it. The Shaykh
of this Tariqa, the pious and great scholar of his time Shaykh Ahmad Tijani,
also saw the Prophet (SAWS) in a dream and got good news (concerning)
the reward of reciting the litanies of this Tariqa. The Salatil Fatih is
incomprehensibly much greater when compared to the recitation of other
formulae.
89. Of it is the
Musaba`at, morning and
evening, imitation of the
Adhan (call to prayer)
also, These will be of
assistance. C.38
90. Various kinds of
Azkar (worships) have
been related in the school
thought (of Tijani), Our
salat on the exaltedly
Dignified (Prophet,
SAWS).
91. The glorification
prayers and glorification
itself, Likewise Qur`an
contemplation,
92. And two prostrations
made in fear (of Allah)
and taking of steps, To
(Page 89)
the mosques (all these)
expiate sins.
93. Likewise, the perfection of ablution and the
guiding of, A blind person
as well as Fulfilling
peoples needs (all these
are among expiation of
sins).
94. And the reflective
counting of sea waves and
ripples plus, Shaking of
fellow Muslims should be
taken advantage of (in
seeking forgiveness).
95. Filling up of
Ramadan by a person
(with worship) and
fasting of it, keeping night
vigils in it erases his sins.
96. Performance of Hajj,
Umra and charity in
secret, Made from lawful
wealth is indeed a wonderful charity.
97. Teaching of children
(Qur`an and Hadith),
praying in straight rows
(Page 90)
(congregational prayers),
All these are mentioned in
the Book (Qur`an).
98. And the following are
defects that harden the
heart, The love of
leadership is the worst of
these defects.
99. Jesting, backbiting,
bad sitting companions,
Indecency, slandering,
(SAWS) said to Abbas the son of Abdul Muttalib: "Will I not favor you, will I
not present you with something that if you do it, Allah shall forgive you your
sins, the initial and final ones, the old and new ones, the mistaken and
deliberate ones, the
(Page 92)
secretly and openly committed ones. Pray four rakaats, reciting in each
rakaat, the fatihah and any chapter of the Qur`an. When you finish recitation
in the first rakaat and are still standing, say:
"Subhana-llah, wal Hamdu li-llah, wa La ilaaha illa-llah,
wa-llahu Akbar, 15 times.
Then bow and repeat the formula while bowing, 10 times.
Then rise from bowing and repeat it while standing, 10 times.
Then prostrate and repeat while prostrating, 10 times.
Then rise from prostration and repeat while sitting, 10 times.
Then prostrate and repeat while prostrating, 10 times.
Then rise from the prostration and repeat saying it 10 times,
bringing it to a total of 75 times in a single rakaat."
Do this in all the four rakaats. If you are able to pray this every day then do
so, if not then in every week, if not then every month, If not then once a
year".
The Shaykh went further to list the other forms of worship (8) and actions
that should consume the time of the faithful believer. He also stressed the
need to avoid looking for leadership, or (listening to) people's jokes. One
should neither follow one's hearts desires, nor pay attention to other people's
faults. One should stay in one's house like a carpet and only go out when it
is very necessary. The Prophet (SAWS) has said: "Blessed is the one, that
his faults have kept him busy from the faults of others".
He concludes by advising that charity should be spent constantly, no matter
how little, for the sake of Allah's Countenance. Everyone has been blessed
with something by Allah, whether it is power, knowledge, wealth, beauty,
family and household etc. One should spend out of this as charity and as
thanksgiving. It is related that a man
(Page 93)
was promised Paradise because of the water he gave to a thirsty dog out of
kindness, while a woman was destined to hell as a result of her refusal to
feed a cat or release it so that it could feed itself. The Shaykh also gives
warning on the need to avoid reckless swearing, that is so common today.
When a Muslim swears, he should join it with the will of Allah (i.e. Inshallah), because failure to fulfill an oath attracts the punishment of feeding a
needy person for 10 days, or freeing a slave, or fasting for three days.
(Page 94)
105. Here comes to an
end the brotherly advice,
In condensed form just
like people of these
days. C.39
106. In the year fortytwo, After thirteen
hundred (years of Hijra).
107. I name this poem as
"Spirit of Good Morals,"
Because of what it
contains of wisdom and
manners.
108. Seeking excuse of
the people of intellect,
And just a song of sayings
of an active youth.
109. And for a child of
twenty-one years, are
reasons acceptable and
beautifully justified.
110. Benefit with this
poem all the Believers, Oh
our Lord, because of the
magnificence of the best
of the Messengers.
(Page 95)
111. And make it to be
purely for the sake of
your Noble self, Oh Lord,
oh the Kind, Beneficent,
the Most Merciful.
112. Don't be deceived
and not memorize the
who know."
Knowledge is not granted by Allah on the basis of race, color, or age. Allah
blesses with knowledge whoever strives for it to the extent that He wishes.
The Qur`an is the Mother of all Books, and therefore the mother of all types
of knowledge. The Prophet (SAWS) says:
"Whoever strives Acquires".
It was related that a Senegalese youth from the city of Kaolack called
Hassan, got admission into the Ain Shams University, in Egypt. During his
first lecture, the teacher of Arabic Grammar brought out an unvoweled
Arabic text and demanded that the members of the class take turns reading
it. When the turn for reading to the class came to Hassan, who happened to
be the only non-Arab in the class, the Arabic text was passed over him.
Hassan then asked to read. The members of the class, most of whom had
been rebuked by the teacher for not reading the text correctly, jokingly
obliged. After he finished reading, the teacher commanded all of the
students to stand up and praise this youth. The lecturer said that although
Hassan is a stranger and a non-Arab, his recitation was better than all the
others. One of the members of the class complained, and said that Hassan's
good reading does not mean that he understood what he read. The teacher
then demanded that the complainant himself read. Immediately after he
started reading, the teacher stopped him, saying: "What you have read so
far, was so wrongly pronounced that neither you or us could have
understood it properly." The lecturer then
(Page 99)
said, have I not told you that "correct recitation is the beginning of correct
understanding".
The above not only shows that a hardworking youth can achieve great
status, but it also shows that color is not really a barrier to great status,
providing that the individual is sincerely striving.
The author quoted a statement of Shaykh Ahmad Bamba Al-Maaliki, in
support of his statement. Shaykh Ahmad Bamba said that: "The black
skinned will never contract youthful stupidity and evil understanding (simply
because of his color)."
The author completes the book of poem by asking, and imploring Allah to
protect us from every evil. And because of our Prophet (SAWS), to bless us
with a complete knowledge of Allah, and all other desirables. He also
implored Allah to mercifully cover our wrong doings with His beautiful
covering, and to vanquish our enemies with His power to vanquish. The
author also with humility, submits the success of this work to Allah, Who
blessed and made easy the compilation of the work. We also follow him in
praying the same way, asking Allah to bless this little effort of ours, as He
(Allah) blessed the original text.
Oh Allah, bless our leader Muhammad,
the opener of what was closed,
the seal of what has passed,
Appendix.
Click above for pages 101 through 152 of the appendix, with General and Special,
Zikrs and Du`a.
Click below for pages 153 through 160 of the Complete Arabic Text, without
commentary.
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All Arabic Text.
(Page 100)
Other Books Related To: Shaykh Ibrahim Niasse, Shaykh Hassan Cisse, and Tariqa Tijaniyya,
That have been Translated into English.
- "Mine of Wisdom", by Shaykh Ibrahim Niasse, translated by Shaykh `Aliyyu Cisse.
- "The Stars of The Good Road"(Noujoum El Houda), by Shaykh Ibrahim Niasse.
- "Shaykh Ibrahim Niasse: Revivalist of the Sunnah", by Shaykh Hassan Cisse.
- Shaykh al Islam: Al Hajj Ibrahim Niasse, Published by The A.A.I.I.
- Shaykh Ahmad Al Tijani: Published by The A.A.I.I.
- Durratul Taj - Al Fath Al Rabbani: by Shaykh Hassan Cisse.
- Shaykh Hassan Cisse: Four Speeches, Published by The A.A.I.I.
- The Four Times in ones life: by Shaykh Hassan Cisse.
- Rules on Women in Islam: by Shaykh Muhammad Mahi Cisse.